Hematurgy: An Overview

Hematurgy is the art of understanding and controlling the inherent magical current that flows through the lifeblood of every human being. By focusing this charge, a hematurge can augment their body in various ways, making themselves strong enough to break through a wall, fast enough to outrun a horse and durable enough to shrug off machine gun fire. Hematurges can work more subtly too, and are able to focus their energies in order to produce a hypnotic effect in their eyes, or charge their voices with compelling energy. Hematurges can even create potent, intimate links with other human beings, connecting their own blood to that of the other. The hematurge can draw strength through this link and even influence the other person by remotely focusing their inner charge as well.

The abilities that hematurges use are known as Hematic Magic, and as noted above, augment their physical form by focusing their inner magic charge, dubbed 'vital force'. Vital force is the unified bridge between body, mind and soul, being within- but not of- all of these things. Vital force is necessary for life- without it, a person quickly dies, their body simply shutting down. Furthermore, by strengthening all the parts of 'oneness'- body, mind, soul- one can strengthen the quantity of vital force. In turn, vital force can then be used to strengthen the body and mind (at least), which can result in something of a feedback loop. The hematurge applies conscious discipline and deliberation to vital force, in essence cultivating it, ordering it and making it efficient, which results in longer lifespan, healthier bodies and less reliance on sleep, food and drink.

In the body at least, vital force manifests in the bodily fluids, most notably blood. hematurges use their circulatory system to focus vital force, thus sending it travelling primarily through blood. Furthermore, this charge remains in blood a few seconds after leaving the body, and furthermore can still be manipulated by the hematurge. Many hematurges deliberately bleed themselves in order to use their own blood as a volatile weapon, and plenty of combat-oriented hematurges are skilled enough to, at the point of being injured by an opponent, instantly shape their bleeding wound into a split-second counter attack.

Many of the uses of hematurgy are quiet effects that simply order the vital force. However, there exist an array of more active effects that actively expend vital force to produce a phenomenal effect. It is these dramatic effects that most associate with Hematurges, which is not something all of them appreciate. Using their vital force in this way is actively draining on the hematurge, and overuse of such effects can fatigue them immensely.

One of the most dramatic- if difficult- uses of hematurgy is 'linking'. By mingling one's bodily fluids with another human being, a hematurge can permanently link their vital forces. Hematurges cannot link with each other- thus they may only link with humans whose control over their vital forces is lacking in comparison. Because of this, the link is always one where the hematurge wields all the power. This allows the hematurge to passively improve that person's flow of force, but it also grants the hematurge a degree of control over them- hence why the junior member is known as a 'vessel'. The hematurge is aware of that person's presence at all times and can even see through their eyes; furthermore they are nearly defenseless should the hematurge attempt to use a mind-affecting ability on them, which many hematurges are capable of doing.

For this reason and others, many find hematurges highly suspicious- even though any decent hematurge will only ever link with a willing human being (and the process is far too long and focused to do accidentally). On account of this suspicion, hematurgy is often referred to as Blood Magic, a term synonymous with the malfeasant practices of diabolists and dark cults. More neutrally, it is also known as Warrior Magic due to its perceived popularity in combat; Eastern Magic due to the influence India and China had on the discipline; and Mongolian Magic due to the role Mongolia had in spreading it to the west. Finally, every vampire possesses a degree of hematurgy instinctively- in fact many of their most infamous practices, such as feeding on the blood of humans, is a hematurgic one. This is what sees hematurgy called Vampire Magic… Even though, because of the fact that no hematurge can link with another, some of the world's best vampire hunters are hematurges.

Difficult to learn and harder to master, hematurgy requires practitioners to be in peak physical form and possess a highly disciplined lifestyle that requires years, even decades of training. Hematurges spend a good deal of time training their mind and bodies whilst carefully manicuring their diets in order to achieve perfect efficiency. Many hematurge schools restrict intake to children, believing that it is easier to shape children into hematurges (or at least, people inclined to excel at it). Improvement only comes with experience and greater self-awareness of the body. Furthermore, hematurges are locked in a race against time- even with their improved longevity, their bodies still deteriorate, and as they do so their vital force weakens. Despite all of this, a skilled hematurge is both disciplined and resourceful, fluid in combat, able to change instantly to meet any threat, and willing to use their very blood to overcome any obstacle.

A Brief History

In contrast to other occult disciplines, historical information on hematurgy is detailed, accurate and capable of pinpointing a reasonably confident point of origin, dissemination and codification.

Consensus is that the earliest form of recognisable hematurgy originated in India, around 1100 BC. The ancient religious texts collectively known as the Vedas and the Upanishads make reference to a force known as 'prana', described in similar terms to the vital force we know today. A great proliferation of philosophies and schools of thought arose, some aligned with the holy texts and some not; the orthodox schools ultimately set the first fundamentals of hematurgy down. In early Indian practice, hematurgy is used primarily as a healing and homeostatic ability, strengthening the body and repairing damage to it. Of high importance was using these practices to cleanse and enlighten the mind, subordinating hematurgy to the Indian pursuit of spiritual liberation, known as moksha: the idea that one might be liberated from samsara, the endless, mundane, base cycle of death and rebirth. It is in these principles that some of the earliest markers of hematurgy can be identified: cultivating an awareness of body; fine control over one's internal biology and mental functioning; meditation; and even selective self-harm, as exemplified by certain elements of the ascetic movement which was not uncommon (if not popular) in India at the time.

An early impetus for the development of hematurgy was a building philosophical culture war in early Hindu society fought between two broad groups, identified roughly as the 'Hedonists' versus the 'Spiritualists'. The Hedonists were a broad coalition of materialist, heterodox atheist traditions that placed emphasis on empirical understanding as well as embracing the pursuit of pleasure. The Spiritualists were opposed to this, believing that embracing pleasure as a good ideal could lead to the corruption of society and, more pressingly, enmesh one even tighter to samsara- it was generally believed that a release from attachments to physical pleasure was a prerequisite to spiritual liberation. In this climate, hematurgy's development was advantageous to the Spiritualists because it served as proof that spiritual discipline and rejection of pleasure was not fruitless. Furthermore, hematurgy's ability to improve one's health, vitality and lifespan meant that it achieved things that the Hedonists greatly desired- better than they themselves could. In the end, the Spiritualist camp ultimately prevailed and became the mostly-dominant schools of thought in India afterwards.

  • The Hedonists were materialist atheists who rejected the Vedas, but by and large what made them 'outsiders' was their rejection of the Vedas, not their atheism. There were other schools at the time that are described as 'atheists', which in this sense means that they did not claim the existence of an actual god but nonetheless accepted a spiritual dimension. One of the six orthodox schools of Hindu philosophy is such, accepting the Vedas but being noncommittal on the existence of a deity.

Between the 6th and 4th centuries BC, a new 'heterodox' school emerged in India, created by the man known as Siddartha Gautama- or as he is more commonly known today, the Buddha. His teachings became Buddhism, which quickly spread throughout large parts of India. Buddhism had something of a missionary element to it uncommon in faiths in the time, and would go on to spread into Southeast Asia (where it remains the dominant faith today) and also to Central Asia. From there it spread via the silk road to China. Indian hematurgy followed Buddhism as it spread, and when it came to China, it underwent a transformation.

Buddhism is estimated to have entered China sometime in the Han Dynasty, no earlier than 100 BC. The first records of it being practiced in Buddhism occur in 65 AD, where it was recorded that Prince Liu Ying, son of Emperor Guangwu and brother to the current Emperor, Ming, supported Buddhism alongside other faiths- most notably, Taoism. Indeed, early on its introduction into China, Buddhism found a local analogue in Taoism, and the two were often confused for one another and at times deliberately merged into a syncretic practice. There were certain similarities between the two, including a monastic tradition, a spiritual disengagement with the mundane exemplified in a hermetic tradition- and the practice of hematurgy.

Taoism originated at roughly the same time as Buddhism, around the 4th century BC. Its roots lie in the philosopher Laozi, who codified his philosophy in the Tao Te Ching. Laozi is said to have lived during the Warring States period. During the period, China was divided into multiple states- seven major ones and a handful of minor ones- all vying for supremacy. The period also overlaps with the 'Hundred Schools of Thought' period- a period of great intellectual and cultural development in China, which led to the creation of many different philosophies and ideologies, the three most influential of which were Confucianism, Legalism and Taoism. The Warring States and the Hundred Schools both ended when the state of Qin conquered the other states and purged non-Legalist schools. The Qin Dynasty also marks China's transition into a formal, centralised government founded on a civil service centered around a semi-divine, absolute sovereign- the birth of Imperial China. That said, the Qin Empire collapsed shortly after the death of its founder, and it was replaced by the Han Dynasty, which had a reasonably tolerant and moderate attitude toward the competing philosophies and ideals. In this climate, Taoism was allowed to flourish.

Taoism as a philosophy is notoriously hard to codify and explain, especially outside of the original Chinese context. Indeed, the Tao Te Ching is legendarily subtle and resistant to grasp, making translating it without losing important meaning nearly impossible. Nonetheless, it emphasises a simplicity and detachment from desire and selfishness as well as an emphasis on aligning oneself through spirit and action with the inherently harmonious cycles of the universe. It can be rejecting of authority and rejects imposing authority, and can also express pacifist themes. It emphasises the importance of extremes- and the importance of their belonging in a cycle. In essence, despite being called extremes, two diametric points are really inseparable from one another (a point emphasised in the symbol known as the taijitu or yin-yang).

  • Taoism has never especially been a single unified set of beliefs, and has many variations amongst its practitioners. However, it is not a 'jealous' philosophy and Taoism often organically and fluidly incorporates other ideas and beliefs into itself.

Taoist hematurgy emerged out of the pursuit of aligning oneself spiritually to the universe, similarly to its origins in India. Out of this also stemmed the idea that purifying and aligning oneself with the universe could enable a state of ecstatic enlightenment that could increase the lifespan- even to the point of immortality. This led to great interest in hematurgy as a practice within many Taoist communities. They referred to hematurgy as 'Neidan', or 'internal alchemy', to be contrasted with Waidan, or 'external alchemy' (which is essentially alchemy as we know it today). It was believed mastery of both Neidan and Waidan was essential to gain immortality, and so Taoism became a great driver of the occult disciplines in China.

During the Eastern Han Dynasty (the period of the Han in the 1st and 2nd centuries), Taoist hematurgy and alchemy flourished greatly. Taoist philosophy (similarly to certain schools of Indian thought) talked of the 'three energies', which roughly correspond to modern understandings of vital force. They describe 'Jing', which is physical force (often associated with biological and sexual power), qi, which is mental and will-based force, and shen, which is spiritual. Cultivation of all three was necesssary to achieve immortality. And so, in pursuit of immortality, hematurgy became increasingly standardised and explored as a discipline. The arrival of Buddhism and its own brand of hematurgy saw a spike of interest in the new teachings by Chinese Taoist scholars, and the general promise of achieving immortality saw both supported by powerful Chinese lords.

During this period, Taoism led to the creation of two fundamental principles which permanently changed hematurgy: heqi and neijing. Somewhat ironically, the two principles emerged in two diametrically opposed factions of Taoism- yet both were adopted by their successors.

Heqi ('joining energy') was a technique by which a Taoist hematurgist would join their qi with another- essentially, the practice of 'linking' we see in modern hematurgy. Although modern linking energy can be done in myriad of ways through the exchange of energised fluids, Taoist heqi was exclusively sexual in nature, and was devised as an attempt to achieve immortality. In this practice, Taoist sages would link to women through sexual intercourse, but refrain from ejaculating (which was believed to sap a hematurge's energy). Through this, a woman would give her own energy to the hematurge without him having to expend any of his own- through this, it was believed that the hematurge could accumulate surplus energy from his women, eventually leading to immortality. The practice was immediately popular.

Unfortunately, heqi as a practice became- according to some- distorted almost immediately based on wrong-headed needs. As successive Taoist hematurges indulged in the principle and stole the vital force from their women, they realised that the practice wasn't producing the immortality they desired. Heqi went through a period of intense experimentation, through which it accumulated a whole host of increasingly extreme prescriptions in order to be 'properly' executed. Before long it was prescribed that hematurges were to link with many women in order to steal their energy. And then soon after that, their 'vessels' (the literature went through a period of excessively dehumanising the women subjected to the procedure) had to fit certain requirements based on age and sexual history. By the year 110 it is recorded that hematurges seeking immortality should shun women over the age of 20 and ideally aim to exclusively practice heqi with pre-menarche virgin girls 14 or younger.

  • This practice bears an uncanny resemblance to vampires and their infamous preference for virgin victims, a comparison that thrills just about any Chinese hematurge whenever it comes up. Modern hematurges know that although age plays some role in the quality of vessels, it is measured in spans of decades, and there's no real difference between a 50 year old vessel and a 15 year old one. Virginity has no effect either.

It wasn't long before the practice of heqi- along with other decadent practices- led to a backlash amongst some in the Taoist community, who felt that the teachings of Laozi had been disregarded by many self-identified Taoists. This culminated in the creation of a whole new sect of Taoism in the 140s known as the 'Way of the Celestial Masters', commonly known as the 'Way of the Five Pecks of Rice'. Founded by the first Celestial Master Zhang Daoling, the Five Pecks of Rice was based on the principle of reforming Taoism- and the world- away from its current decadent, failed practices. Compared to previous forms of Taoism it was more structured and encompassing of wider society. The Five Pecks movement rapidly spread, encompassing many of the common people as well as sages, scholars and elites- a rather unusual result for Taoism up to that point, which had tended to struggle to spread amongst common society.

The emergence of the Five Pecks coincided with a steady crumbling of the Han Empire's authority and stability. By the 180s the common people were desperate for a saviour and any central control over much of the land had collapsed. The result was that the Five Pecks grew rapidly in number and eventually came to control a reasonably large state in western China, centered around the naturally fortified Hanzhong valley.

The Hanzhong state was essentially an independent theocracy, built around a form of Taoism that was far more an organised religion than was typical in Chinese society. Five Pecks Taoism permeated every element of the population's life. It was a more benevolent, compassionate system of government, built around rehabilitation instead of retribution, and emphasised virtue and moral purity. It stressed the importance of confession, the idea that everyone was 'ill with sin' in some way, and that everyone needed to be honest and repentant of any wrongdoing. In regards to Taoist hematurgy, the Five Pecks Taoists strictly reformed the practice. One of the key elements was completely doing away with the idea of 'immortality' as being achieved through extending one's lifespan- instead, by dying with a perfectly harmonised soul, one would actually 'feign death' and be reborn as an immortal, perfect being. Those who failed would be condemned to a realm of spiritual torment. Thus, hematurgy was reformed to place less emphasis on the extension of natural life. It also explicitly condemned the practice of using heqi to steal energy as immoral, selfish and wrong.

However, the existing Taoist sages did not simply fold beneath the new theocracy but actively resisted it. The Five Pecks thus entered a situation where it had made enemies of many existing Taoist hematurges, many of whom possessed large harems of linked women feeding them with enormous power. Threatened by the powerful Taoist hematurge masters and endangered by the political foes it faced on all sides, the Five Pecks began developing hematurgy in a direction that would come to be known as 'Neijing'- or as we now call it, battle hematurgy.

  • Hematurgy was used for combat purposes before now, but often it was in scattered or isolated ways without any proper intense study or teaching. It is known that the Greeks had a form of hematurgy, and that the Spartans practiced a form of it based around combat, but the techniques were not enough to save Sparta from its enemies and they died out.

The Hanzhong hematurges laid down the foundations for battle hematurgy, such as how to focus one's vital force to put maximum power behind a punch, or use flecks of one's own blood to burn or stun enemies. A dedicated corps of battle hematurges arose from this, and they were sent out in small groups of two to five across China, charged with hunting not only heqi users but also bandits, murderers, monsters and angry gods- in essence, they became the very first hunter organisation in recorded history. Many incredible battles were fought and the Neijing users were not always victorious, but by and large they gained the upper hand. Some heqi users recanted their practices and went to Hanzhong to work for their redemption, whilst others fought to the death or escaped. By 210, the practice of heqi was in sharp decline and its few remaining dedicated users had gone underground to survive.

In 215, the Hanzhong state was invaded and annexed by the preeminent warlord Cao Cao of Wei- after all despite possessing such a powerful asset, the Neijing practitioners were almost always out hunting and so unable to help in Hanzhong's defense. The practitioners of Five Pecks Taoism were thus dispersed across the state of Wei, with its religious leaders merged into the Wei state, where they lent the state religious backing. By 260 the Wei state had been overthrown by Jin, which unified China; but by the 4th century, political infighting, civil war and foreign invasions collapsed Jin and mired the country in disorder for nearly another 300 years until the formation of the short-lived Sui and the much longer lived Tang. The Five Pecks school dissolved early in this period, sometime around the fall of Jin, with periodic resurgences.

The period after this saw a new diversification in Taoist thought, leading to the creation of multiple schools, particularly ones more individualist than the Five Pecks' organised system. Suppression of heqi was widespread and neijing slowly fell out of common use, although became more orderly, organised and devoted to specific monasteries teaching a syncretic blend of Buddhist, Taoist and Confucian beliefs. In this period, Taoists became more known for alchemy than hematurgy, but this began to reverse after the fall of the Tang in the 10th century. During the post-Tang periods (the 'Five Dynasties' era), Taoism saw a 'reclamation' of hematurgy that blended both neijing as well as a development of 'pure' heqi that used blood instead of sex to form links. Interest in using hematurgy and all its practices increased, especially as a pathway to immortality.

  • Unfortunately by the Ming Dynasty, many of the abusive practices of heqi that had been practiced in the late Han had returned- and just as it had in the 2nd century, there was a backlash and a schism.
  • Taoism in general saw a sharp decline during the Ming Dynasty due to the advent of the rationalist Neo-Confucian movement, which consciously incorporated elements of buddhism and taoism whilst broadly rejecting the whole. Neo-Confucianism became the political orthodoxy during the Ming period and remains influential today.

During the 9th-13th centuries, Buddhist hematurgy and Taoist hematurgy became more or less identical in function, with most of the differences being philosophical rather than practical. As Buddhism spread outwards to places such as Japan and Mongolia, it took with it hematurgy. It saw much less success spreading westwards into Persia or Russia- hematurgy was seen as a fundamentally religious practice, not as its own technique, and so often rejected as a competitor to the dominant Abrahamic religions of the region. Nonetheless, some practitioners spread to West Asia, Africa and Europe and took on some disciples, although the number was few.

Hematurgy came to the west in force through the Mongol invasions. Hematurgy arrived in Mongolia through Buddhism, but it was adopted relatively widely regardless of religious belief. Thus, when the Mongol invasions pushed westward, the practice went with it, having shed a good deal of its religious veneer. The combination of powerful demonstrations of its ability and its agnostic styling make it more acceptable in the west, and it began to spread.

Western hematurgy was at first only loosely organised, with limited coordination and development. It is known that it enjoyed some popularity amongst certain Christian monastic groups, but was generally viewed with an element of suspicion by the Catholic church. Western hematurgy would have to wait some centuries before it really flourished.

As Europe's scientific revolution spun out into the full-blown Age of Enlightenment, certainties which had stood unchallenged for centuries began to tremble. Liberalism and rationalism challenged the political and cultural orthdoxy of the continent. It heralded a blossoming of experimentation and investigation in the occult arts, including hematurgy. Indeed, for a time hematurgy became somewhat 'fashionable', especially as European explorers began to deal with the cradle-civilizations of hematurgy in India and China, where hematurgy was still popular amongst the Mystery-dwelling populace. In Europe, its origins in East and South Asia were downplayed- yet even in Europe it became associated with 'enlightenment'. Hematurgy dovetailed with the ideal of liberty in various ways: it served to correct the imbalance of power between an individual and the state that may oppress him; it reduced one's dependence on things that may be used to coerce him; and despite its theme of blood, it did not discriminate between nobility and common- it was inherently meritocratic.

  • It is also at this time that it gains the name of 'hematurgy' as a standard descriptor.
  • It is also around this time that the powers of vampires and Vampire Lords is identified as hematurgy- it is also around this time that verifiable evidence of Vampires in Europe begins to proliferate. Records suggesting the presence of vampires in the continent has existed as far back as the days of Socrates, but such reports are difficult to verify and often conflated with other phenomena.

It was in the mid to late 1700s that European hematurges began trying to explore the mental side of the discipline. Thus far, hematurgy was seen was a handy aid to developing the mental powers, but primarily in ways such as resisting illness, clearing tiredness from the mind, training the user to be disciplined and focused as well as improving memory. These developments, however, were aimed at exploring the transformative powers of hematurgy in two ways: mentally and permanently.

for the former: if hematurgy could transform the body- make it stronger, faster, more durable- then what could it do to the mind, if developed properly? Could a hematurge focus their vital force in such a way as to make them momentarily geniuses? Could it grant their bodies the ability to do internally what some Evokers could do through pacts- the ability to sense emotion from a distance, or tell a lie when it is uttered? The idea of using hematurgy to cultivate a mind so powerful that it enforced its will onto the world around it became an obsession that developed into the idea of 'psionism'- the concept that hematurgy could make the mind capable of shaping reality around it.

The other school meanwhile kept its focus on the physical form, but in extreme ways. This school posited that hematurgy's ability to temporarily transform the body could be developed so that one's body became fluid in one's own hands, shaped to the wielder's whims. What this meant was gaining the ability to sculpt one's physical form utterly- growing extra limbs, healing from any wound, make one permanently immune to the musket round and the cavalry sabre as well as the twelve-pounder and its barrage- to change one's appearance, looking like other people or even animals, like birds- or even to be both male and female in all ways without losing function. This school of thought became known as the 'perfectors', due to their description of such an individual as a perfect being.

  • Hematurgy's association with immortality was maintained in Europe as well, and pursued by many, but the psionists and perfectors are probably the two main European contributions to the discipline.

Modern hematurgy has, so far, provided us with no proven record of an immortal hematurge, or a psionist, or a perfect being, but nonetheless great effort has been poured in the time since. Nonetheless many of hematurgy's practices remain more or less unaltered- the practice of linking, for example, still uses fundamental principles developed by the post-Han Taoists, and many of the hematurgic battle techniques (if not the actual fighting styles) developed by the Five Pecks are still in use today. The way of using hematurgy to heal one's own injury would be recognisable to the gurus and sages of ancient India still.

If there is one change that has been noted to have happened in hematurgy in our modern, mass-produced times, it is the increasing proclivity of modern governments- those aware of the Mystery, even in some small way- to attempt to use hematurgy to produce an elite army. It is known that various European great powers are attempting to develop cadres of battle hematurges, a fact that worries and concerns many in the occultist community. That said, hematurgic training is still an extreme challenge, and many believe (and hope) that the naturally low success rates will reduce the importance of these hematurgic elites.

  • It is not only governments that attempt to create hematurgic armies. Just over a decade ago, the Society of Righteous and Harmonious Fists was formed in China- essentially a large organisation of young men who trained informally in martial arts and religious practices. It was believed by members that through dedication and training, they could perform extraordinary actions such as render themselves invincible against Western weaponry. The group was motivated by nationalist, anti-European sentiments and eventually resulted in a brutal uprising in China attempting to oust European influence- an event known as the Boxer Rebellion. However, the Boxers (as they are called in the west) seem to have only managed to produce a single battle-ready hematurge per 5,000-10,000 members- not enough to turn back the European leviathan.

The Hunting Lodge

In modern Europe, the most high-profile hematurgic organisation is the Sentinel Brotherhood of Krakow, also known as the Hunting Lodge.

Based in the city of Krakow (in Austro-Hungarian controlled Poland), the Hunting Lodge is one of the continent's most premiere monster hunting fraternities, and has existed since the late 1500s. It is one of the few fraternities to possess regional chapters, with a chapter house existing in Novgorod, Hamburg, Marseille, Naples, Bristol and Thessalonica. The Hunting Lodge is dedicated with the eradication of monsters and the safeguarding of humanity- to that end, they are governed by a strict code of practice, giving them the air of knight-errants. Their primary objective for the last 200 years has been eradicating every Vampire Lord in Europe. They have not succeeded, but the pursuit of that goal has had the effect of making them possibly the greatest vampire hunters in the world.

The Ironsides

The Order of the Iron Eagle is perhaps the most successful attempt to mass-militarise hematurgy to date.

Known as the 'Ironsides' for their implacability and for their wearing as a badge a small hematite amulet, the Ironsides are a secret military order devoted to the German Empire. Sworn to a Kaiser who does not even know they exist, the Ironsides serve as a secret weapon of the German Imperial Army. It is not known how many there are, but estimates suggest anywhere between a hundred to five thousand. The Ironsides are completely subordinate to the German military and, whilst they are able to pursue personal objectives in their own time (such as hunting monsters), if summoned by the military then they must without hesitation hasten back to their headquarters in Berlin.

Only German citizens may join the Ironsides. Although their number is unknown, what we do know about their performance in combat has given Germany's enemies good reason to fear them.
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Major Hematurgic Ideals

Listed below are some major hematurgic ideals- the dreams and aspirations as to what hematurges could become- perhaps next century, or perhaps next decade.




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